Espinoza Lolas, Ricardo; Fernández, Jorge Eduardo y Toscano, Alberto Hegel hoyBarcelona: Herder, 416 p.ISBN 9788425444272.

This article explores negotiations over the humanistic versus mechanized components of care through an ethnographic account of digital phenotyping research. I focus on a US-based team of psychiatric and engineering professionals assembling a smartphone application that they hope will analyze minute changes in the sounds of speech during phone calls to predict when a user with bipolar disorder will have a manic or depressive episode. Contrary to conventional depictions of psychiatry as essentially humanistic, the discourse surrounding digital phenotyping positions the (...) machine as a necessary addition to mental health care precisely because of its more-than-human sensory, attentional capacities. The bipolar research team likewise portrays their app as capable of pinpointing sonic signs of mental illness that humans, too distracted by semantic meaning, otherwise ignore. Nevertheless, the team members tasked with processing the team’s data must craft and perform a selectively attentive machinic subject position, which they call “listening like a computer”: a paradoxical mode of attention and inattention. By tracing the team’s discursive and on-the-ground enactments of care and attention as both humanistic and machinic, I tune a critical ear to the posthuman promises of digital phenotyping. (shrink)

George Eliot (1819-1880) escribió sus obras en un contexto protestante que se traslada a sus novelas, en las que aparecen tanto conflictos morales como pugnas entre confesiones religiosas y personajes que encarnan distintas profesiones. La visión del catolicismo que se proyecta en las novelas es muy crítica. Sin embargo, en época franquista se publicaron en el Estado español cuatro de sus novelas traducidas al castellano: Janet’s Repentance, Adam Bede, Silas Marner: the Weaver of Raveloe y The Mill on the Floss. (...) Este estudio investiga por qué ni la censura administrativa ni los catálogos morales se ensañaron con Eliot. Para elucidar la cuestión se analizan los expedientes de censura, los catálogos morales y las modificaciones y manipulaciones del texto original en las distintas traducciones. Los expedientes de censura autorizaron la publicación de las diferentes ediciones sin tachaduras ni modificaciones y los catálogos no alertaron contra la inmoralidad de las novelas que nos ocupan. A la luz de los comentarios que aparecen tanto en los expedientes como en los catálogos, podemos afirmar que las obras de Eliot no se percibieron como una amenaza al régimen franquista ni al catolicismo, ya que estaban ambientadas en un país protestante, ajeno a la realidad española, sin traslación posible. La facilidad con la que las obras superaron este proceso se debe también a la autocensura previa llevada a cabo por los responsables de la traducción y la edición. Cuando llegaron a la censura, la mayoría de los fragmentos más críticos con el catolicismo ya habían sido expurgados. (shrink)

Resumo: O presente texto é fruto de uma pesquisa de doutorado em andamento e tem por objetivo pôr em cena algumas problematizações sobre o tema do ensino de filosofia como campo de conhecimento. Com amparo nos estudos foucaultianos, especialmente no domínio arqueogenealógico, convida a pensar sobre as relações que estão sendo estabelecidas entre o discurso filosófico e o discurso educacional na construção do saber “ensino de filosofia”. Para isso, a pergunta foucaultiana “como um determinado objeto de saber torna-se campo de (...) conhecimento?” delineia os contornos analíticos sobre a temática em questão. Pretende-se mostrar que certos regimes discursivos produzem o enunciado de um ethos filosófico que tem ocultado da construção epistemológica do campo os saberes oriundos das ciências da educação. A hipótese levantada aponta para a primazia da filosofia e do filósofo como funções- enunciativas que constroem epistemologicamente o campo, as quais parecem dissolver os saberes educacionais em regimes discursivos estritamente filosóficos. Palavras-chave: ensino de filosofia; ethos filosófico; campo de conhecimento; cidadania filosófica; discurso educacional. Philosophy of the philosophy teaching: some provocations about the epistemological constitution of the field Abstract: The present text is the result of a doctor’s degree in progress and aims to highlight some problematization concerning the philosophy teaching theme as field of knowledge. Supported by foucaultians studies, specially the archelogy domain, inviting to think about the relations that are being stablish between the philosophical discourse and the educational discourse in the construction of the “philosophy teaching” knowledge. In this regard, the foucaltian question “how does a certain object of knowledge become a field of knowledge?” determines the analytical contours about the thematic in question. Therefore, this is to demonstrate that certain discursive regimens produce the utterance of an philosophical ethos that has obscured the epistemological construction of the fields of knowledge that are originated from the Science of education. The hypothesis risen points to the philosophy and philosopher primacy as enunciative functions that epistemologically build the field, to which seems to dissolve the educational knowledge in to an strictly philosophical discursive regimen. Key-words: The philosophy teaching; philosophical ethos; field of knowledge; philosophical citizenry; educational discourse. Filosofía de la enseñanza de la filosofía: algunas provocaciones sobre la constitución epistemológica del campo Resumen: El presente texto es el resultado de una investigación doctoral en curso y pretende poner en juego algunas problematizaciones sobre el tema de la enseñanza de la filosofía como campo de conocimiento. Basándose en los estudios foucaultianos, especialmente en el ámbito arqueológico, nos invita a pensar en las relaciones que se establecen entre el discurso filosófico y el discurso educativo en la construcción del conocimiento "enseñanza de la filosofía". Para ello, la pregunta foucaultiana "¿cómo se convierte un determinado objeto de conocimiento en un campo de conocimiento?" perfila los contornos analíticos sobre el tema en cuestión. El objetivo es mostrar que determinados regímenes discursivos producen la enunciación de un ethos filosófico que ha ocultado a la construcción epistemológica del campo los conocimientos procedentes de las ciencias de la educación. La hipótesis planteada apunta a la primacía de la filosofía y del filósofo como funciones enunciativas que construyen epistemológicamente el campo, que parecen disolver el conocimiento educativo en regímenes discursivos estrictamente filosóficos. Palabras clabe: Enseñanza de la filosofía; ethos filosófico; campo de conocimiento; cuidadanía filosófica; discurso educativo. Data de registro: 20/01/2023 Data de aceite: 31/07/2024. (shrink)

A compilation of lectures by the liberal thinker Armando P. Ribas, which reflect the political philosophy in his historical, ethical, political and economic analysis. Dr. Ribas exposes the correct axiological order, thus demonstrating that the economy is merely consequential and dependent on ethics, politics, and the legal system derived from them.

O artigo trata do modo como as pesquisas genealógicas de Nietzsche e de Foucault, opondo-se aos pressupostos metafísicos, engendram relações ético-políticas que escapam ao apelo de qualquer normatividade ideal ao realizar a crítica do presente. Partindo da recusa no pensamento nietzscheano da oposição de valores que forja origens sublimes desligadas da imanência das disputas mundanas, exploramos como a reconstrução das invenções históricas de valores induz à demanda por uma construção afirmativa de si mesmo. Em um segundo momento, o artigo se (...) ocupa das ressonâncias e desdobramentos da genealogia de Nietzsche no pensamento foucaultiano, analisando, principalmente, como a tarefa do diagnóstico do presente transforma a filosofia e sua forma de atuação. Por fim, concluímos com uma possibilidade de afirmação de um modo de vida outro na reflexão de Foucault sobre o movimento gay. (shrink)

From a conception of philosophy that breaks with the philosophical tradition, Wittgenstein presents a human being perspective that surpasses the classic dichotomy between body and soul, legacy by Modernity, when thinking of it as an integrated whole, a psychophysical unit. This understanding is possible thanks to the understanding of philosophy as an activity and not as a theory. At first, the philosopher understood that this activity was limited to the logical analysis of language; however, considering the insufficient approach to dissolve (...) philosophical problems, he gradually adopts the grammatical analysis of ordinary language, which turns to the uses of linguistic expressions, in order to identify the rules that guide the use of words with meaning. And so, attentive to linguistic practices, he understands that the human being is not divided into parts, but, on the contrary, that body and soul constitute a single reality. What is internal to the subject becomes visible through the external from its behavior in the world, and this is how the human being can be understood according to Wittgenstein. Considering that the Wittgensteinian conception of human being is an offshoot of his concept of philosophy, the article first presents the development of his understanding of philosophy to then detail the concept of human being that constitutes and is understood through the language itself. (shrink)

: Leibniz was writing his Discourse on the Natural Theology of the Chinese as the Leibniz-Clarke Controversy developed. Both were terminated by his death. These two fronts show interesting doctrinal correlations. The first is Leibniz' concern for the ''decadence of natural religion.'' The dispute with Clarke began with it, and the Discourse is a defense of Chinese natural religion in order to show its agreement with Christian natural religion. The Controversy can be summed up as ''clockmaker God versus idle God.'' (...) Leibniz wants to escape from the perverse consequences that all criticism of divine voluntarism seems to cause. Thus, his elaboration is directed at a distinct concept of a God that rules without interposing, a supramundane intelligence. And the Leibnizian interpretation of the natural theology of the Chinese can be viewed the same way: it emphasizes a First Principle, Li, which rules without interposing. (shrink)

"Rien de plus connu que l'opposition entre Platon et Aristote à propos du rôle de l'expérience, en grec, empeiria. Alors que Platon inviterait à détourner notre regard du sensible au profit d'une contemplation exclusive des réalités intelligibles, Aristote opèrerait essentiellement un retour à l'expérience sensible, comme en témoignent, de fait, ses investigations naturalistes et son intérêt marqué pour la pratique. Mais de quelle expérience parle-t-on? En examinant les figures de l'empeiria chez Aristote, Platon et Isocrate, ce livre restitue la véritable (...) querelle de l'expérience. Celle-ci n'oppose pas simplement un maître, Platon, à un disciple rebelle, Aristote, mais différents acteurs d'un vaste débat, dont Isocrate, au sujet de la nature du savoir utile aux hommes en matière de connaissance, de production et d'action."--Page 4 of cover. (shrink)

O presente artigo busca situar o leitor em alguns dos debates atuais acerca da memória episódica no âmbito da filosofia da memória. A memória episódica consiste na capacidade de lembrar daquilo que o sujeito vivenciou ao longo de sua vida. Um dos maiores problemas em filosofia da memória é estabelecer o que é uma memória episódica, e distingui-la de outros estados mentais, como a imaginação. As principais teorias que visam resolver tal problema são a Teoria Causal da Memória e a (...) Teoria Simulacionista da Memória. Causalistas insistem que deve haver um vínculo causal entre uma experiência vivida pelo sujeito no passado e a memória dessa experiência. Simulacionistas, em contrapartida, sustentam que tal vínculo causal não é necessário, pois uma memória é o resultado de um processo de simulação que combina elementos de várias memórias para formar um cenário que representa a experiência passada. Outro debate em filosofia da memória trata dos objetos da memória episódica, nele busca-se descobrir com o quê entramos em contato quando lembramos de um evento passado. Nesse debate as posições filosóficas mais defendidas são o Realismo Indireto e o Realismo Direto; o primeiro afirma que entramos em contato com representações do evento passado, já o último sustenta que entramos em contato diretamente com o evento passado. Esse artigo apresenta também teorias da psicologia sobre consolidação de memórias episódicas e a teoria da Mental Time Travel, afim de embasar o leitor, respectivamente, acerca dos mecanismos formadores da memória e do debate sobre a função da memória episódica. (shrink)

Armando P. Ribas was born in Ciego de vila, Cuba, in 1932 and died in Buenos Aires, Argentina, in 2020. In 1956 he graduated as a Juris Doctor from Saint Thomas of Villanova University in Havana, Cuba. He later studied Law and Economics at Southern Methodist University and Columbia University in the United States. In Argentina, he worked as a journalist and economist and from 1889 to 1990 and was a Deputy in that country. This book clearly explains the (...) ethical and non-economic antagonism between socialism and the misnamed capitalism, as well as the importance of liberty for the individual to achieve prosperity with justice and solidarity. The " illuminism" fallacy clearly emerges from the work as a pretense of the course of reason in history. This explains how obscurantism arising from the confusion between reason and truth caused greater crimes in the West than the Manichean virtues of the Middle Ages. It explains the fundamental discrepancy between the reason of state, prevailing in Europe and the "rule of law" of Americans. The latter changed for the first time in history the relationship between the government and the citizen in defense of individual rights: to life, liberty, property and the search for their own happiness. Ribas also expands on the analysis of economic ideas, which, detached from private rights, have caused the recent failures of "democracies south of the Rio Grande." This book allows us to understand to a great extent the evolution and problems of the world that we have had to live, between the supposed globalization and the reality of terrorism. But just as he points out the problems, he also teaches the ways in which individual prosperity can be achieved for all men who know how to use their freedom. Armando Ribas has been pointed out as the most liberal of Cubans and also of Argentines, since he had two homelands in his life. (shrink)

Honnefelder, Ludger. Im Spannungsfeld von Ethik und Religion. Berlin. 2014. Kap.11.

Cet article se propose d’étudier comment Platon, Aristote et Thucydide participent à la remise en question du rôle prépondérant accordé au courage dans le domaine militaire avant la guerre du Péloponnèse. Le courage n’est rien sans le savoir ni l’expérience. Telle est la thèse que ces trois auteurs déclinent chacun à leur manière, qu’il s’agisse pour Platon d’interroger la dimension intellectuelle du courage, pour Thucydide d’établir la complémentarité du courage et de l’expérience, ou, pour Aristote, de faire de la connaissance (...) des particuliers qu’est l’expérience le premier critère dans la désignation des stratèges. (shrink)

Il est des moments dans la vie d'un concept où l'explication (le passage de l'implicite à l'explicite), s'impose. Les auteurs de cet ouvrage ont noué des liens avec la pensée du politique, et leur examen porte donc sur ce qu'ils ont convenu d'appeler la rénovation de la pensée de la fraternité. Les auteurs proposent ici une expérimentation qui consiste à lire la fraternité en se débarrassant de l'idéologie du progrès et en faisant le pari que la fraternité dans sa constellation (...) première a encore bien des choses à nous apprendre. (shrink)

Pourquoi voudrait-on encore connaître la vérité, pourquoi chercher à l’exprimer, si celle-ci est inconnaissable, si elle est incommunicable ou si son expression ne nous confère aucun pouvoir sur autrui? Telle est la difficulté que soulèvent les sophistes, qui nous détournent de la connaissance de la réalité et de l’expression de la vérité au profit d’un usage rhétorique du discours garantissant à qui le maîtrise tout pouvoir sur les hommes. Dans cet article, je montrerai que cette difficulté est au cœur des (...) conceptions platonicienne et aristotélicienne de la vérité qui cherchent à établir ce que les sophistes nient, à savoir que la vérité puisse être désirable. Une affirmation qui ne va pas de soi, étant donné qu’il ne suffit pas de dire la vérité pour être entendu. (shrink)

The present article proposes an analysis of the foucauldians studies concerning the disciplinary techniques and its relation with the government of individuals and collectives conducts. To this end, this article focus in demonstrated, throughout the works “Discipline and Punish: The birth of the prison ”, “The order of discourse ”and “Micro-physics of Power ”, how the discipline, understood as a technology of power, operates in the conduct of the subject practices.Thus, we will follow an analytical path of differentiation of the (...) both uses of the term discipline found in the theorizations of Michel Foucault: one in the way of the knowledge, thenceforth the control of the discourses formation which configures the acting of a power that exercises itself as a discursive restrictor in order to maintain the regulation and control of what can be said and though in certain time. The other use, constituted in the scope of the power, in which the disciplinary power acts specifically in the bodies as a group of techniques engendered in the subjects’ fabrication. Therefore, the main objective outlines in present the discipline as a technology of the power the works as an machinery of the government of conducts, highlighting its forms of operation in the fields undertaken by Foucault, of the know and the power, following his genealogic triad of investigation. The article still intends to explore the foucauldian understanding that the discipline and the disciplinary techniques are configured as an ingenious machine that come together in the fabrication of the human, being required to understand them not only through the repression categories, oppression and alienation, like much has been done and continues to be made. Accordingly, the French philosopher will provide us an understanding of this technology of power as a machinery that productive says yes, much more than it says, no. (shrink)

É a metafísica uma ciência a priori ou a posteriori’? Suárez e a fundamentação da metafísica Resumo: Contra a interpretação de François Courtine, Rolf Darge afirma que para Francisco Suárez a metafísica é uma ciência que trata do ente entendido não como aquilo que pode ser objeto para a mente humana, mas como aquilo que é apto a existir de fato. A metafísica seria uma ciência real, entre outras razões, porque ela é uma ciência a posteriori. Este artigo pretende verificar (...) melhor a afirmação de que a metafísica de Suárez é uma ciência a posteriori. Pois, se de fato for assim, a interpretação realista que Rolf Darge oferece da metafísica de Suárez adquire maior plausibilidade. Palavras-chave: objeto da metafísica; empirismo; realismo. Is metaphysics an a priori or an a posteriori Science? Suárez and the foundation of metaphysics. Abstract: Against the interpretation of François Courtine, Rolf Darge affirms that for Francisco Suárez metaphysics is a science that deals not with being as that which can be an object for the human mind, but with being as that which is apt to actually exist. Metaphysics would be a real science, among other reasons, because it is a posteriori science. This article aims to verify the claim that Suárez's metaphysics is a posteriori science. If this is so, the realistic interpretation that Rolf Darge offers of Suárez's metaphysics acquires greater plausibility. Key-words: object of metaphysics; empiricism; realism. La métaphysique est-elle une science a priori ou a posteriori? Suárez et le fondement de la métaphysique. Résumé: Contre l'interprétation de François Courtine, Rolf Darge affirme que pour Francisco Suárez la métaphysique est une science qui traite de l'étant compris non comme ce qui peut être un objet pour l'esprit humain, mais comme ce qui est susceptible d'exister réellement. La métaphysique serait une vraie science, entre autres raisons, car c'est une science a posteriori. Cet article vise à mieux vérifier l'affirmation selon laquelle la métaphysique de Suárez est une science a posteriori. S'il en est ainsi, l'interprétation réaliste que propose Rolf Darge de la métaphysique de Suárez acquiert une plus grande plausibilité. Mots-clés: objet de la métaphysique; empirisme; réalisme. Data de registro: 16/09/2021 Data de aceite: 20/10/2021. (shrink)

This paper is an introduction on the Causal Theory of Memory, one of the most discussed theories in philosophy of memory in the present days. We begin with Martin & Deutscher’s formulation of the theory, in which the authors present three criteria in order for a given mental state to be considered an instance of memory, amongst them, the famous causal criterion, which stipulates that a memory must be causally connected to the past experience. Subsequently, we discuss if these criteria (...) are necessary and sufficient for memory and we present two theories that complement these criteria with an epistemic and a phenomenological criterion, i.e., the Causal Epistemic Theory and the Causal Autonoetic Theory. We then introduce the concept of memory traces, which are, according to Martin & Deutscher, the causal link between the memory and the past experience which created this memory; we present the model of traces as structural analogues and the model of distributed traces and discuss the problems which arise for each of these models of traces. Afterwards we focus on the concept of causality and present the Causal Procedural Theory, which offers a different conception of causality that does not focus on the memory traces, but on causal process itself. Lastly, we present the theory called Discontinuism, a theory about the relation between memory and imagination, which follows directly from the Causal Theory of Memory. (shrink)

Leibniz was writing his "Discourse on the Natural Theology of the Chinese" as the Leibniz-Clarke Controversy developed. Both were terminated by his death. These two fronts show interesting doctrinal correlations. The first is Leibniz' concern for the "decadence of natural religion." The dispute with Clarke began with it, and the Discourse is a defense of Chinese natural religion in order to show its agreement with Christian natural religion. The Controversy can be summed up as "clockmaker God versus idle God." Leibniz (...) wants to escape from the perverse consequences that all criticism of divine voluntarism seems to cause. Thus, his elaboration is directed at a distinct concept of a God that rules without interposing, a supramundane intelligence. And the Leibnizian interpretation of the natural theology of the Chinese can be viewed the same way: it emphasizes a First Principle, Li, which rules without interposing. (shrink)

La manera como Badiou muestra el mal surge de su platonismo contemporaneizado en el que prevalece la idea de verdad, pero que esta es fruto inmanente del acontecimiento. La verdad es una persistencia en el acontecimiento y solo unas formas concretas de persevera en el acontecimiento provocan la aparición del mal. Para su articulación Badiou se sirve de su aparato conceptual donde cobran vigor las cuatro condiciones de la filosofía: la política, la artística, la amorosa, y la científica.

O artigo propõe uma comparação entre as pesquisas de Michel Foucault e de Wendy Brown a partir das críticas e das complementariedades propostas pela pensadora norte-americana derivadas de sua leitura de _Nascimento da biopolítica_. Inicialmente, a explicação sobre o modo como Foucault escreve suas pesquisas históricas no contexto da sua crítica ao humanismo tem a função de auxiliar a compreensão das diferenças nos papeis intelectuais adotados. A recusa da história dialética aparece ligada, então, às críticas a figura do intelectual universal (...) supostamente capaz de revelar um destino antropológico. É, justamente, no desenvolvimento de um modo arqueológico e genealógico de fazer história que a análise de processos de subjetivação ganha sentido para Foucault. Assim, a interpretação crítica de Brown é contextualizada em relação a metodologia foucaultiana. Além da leitura de Brown da análise foucaultiana dos processos de subjetivação neoliberais, no desenvolvimento do artigo, são analisados os argumentos próprios da autora sobre os impactos da racionalidade neoliberal nas forças políticas do presente. Por fim, busca-se apontar os ganhos e os perigos das duas perspectivas em relação ao papel intelectual que sustentam. (shrink)

¿Es posible construir una moral desde los supuestos de la teoría económica y política de Marx? Respuestas a esta pregunta en la historia del marxismo: Bernstein, Kautsky, neokantianos. Expresiones de Marx, en su análisis de la mercancía y de la compra y venta de la fuerza de trabajo, en las que se evidencia claramente su condena moral del capitalismo, no sólo su condena económica y política.

Solidarity is a contested concept whose definition needs to be clarified, especially in the context of the recent pandemic and in a world in permanent crisis. It is necessary to review certain stages of how solidarity develops and to relate the stages to the current status of solidarity in this post-pandemic period, with the aim of establishing some lines of approach to proposals for viable bioethics in the context of a post-foundational philosophy as the present one.

Resumo: Nas Disputationes metaphysicae Francisco Suarez tenta mostrar que a causa final não é uma projeção do intelecto humano, mas algo real nas próprias coisas e que sem ela não é possível dar uma explicação satisfatória dos fatos observados na experiência. Ele mostra como a causa final age no ser humano, em Deus, nos chamados ‘agentes naturais’ e no universo como um todo. De fato, a causa final supõe a existência de algo capaz de conhecer um fim e de direcionar (...) suas ações para ele. Mas isto não significa que o fim está totalmente ausente das operações dos ‘agentes naturais’, nem que a explicação teleológica nunca faça sentido para eles. Sob certo aspecto há intencionalidade mesmo nas operações dos entes não-racionais, pois toda a natureza está submetida à ação e à racionalidade divina.: In the Disputationes metaphysicae Francisco Suarez tries to show that final cause is not a projection of human intellect, but something real in things themselves, and that it is not possible to satisfactorily explain empirical data without it. He shows how final cause operates in human beings, in God, in so-called ‘natural agents’, and in the universe as a whole. In fact, final cause presupposes the existence of something which is able to know an end and to direct its actions towards that end. This does not imply, however, that the end is totally absent from the operations of ‘natural agents’, nor that teleological explanation never makes sense for them. From a certain point of view, there is intentionality even in the operations of non-rational beings, because all nature is subject to divine action and rationality. (shrink)

Ante o fato de que as coisas são singulares e o conhecimento cientifico é universal, Duns Escoto, preocupado em fundamentar a possibilidade da ciência, coloca-se a questão: a natureza, em si mesma, é individual ou universal? Sua resposta, acompanhando a de Avicena, é a de que a natureza, em si mesma, não é nem universal, nem singular, mas indiferente a ambas.